<\/p>\n
\u015etim deja, chestiunea sensului e realmente tenebroas\u0103. De\u015fi spunem mereu c\u0103 unele lucruri au sens iar altele nu, spusele noastre nu-\u015fi afl\u0103 destul\u0103 limpezime. Ajungem u\u015for s\u0103 rat\u0103m sensul mai ales atunci c\u00e2nd vorbim despre sens \u015fi nonsens.<\/p>\n
O surs\u0103 a acestei ciud\u0103\u0163enii o ascunde \u00eensu\u015fi termenul \u201esens\u201c, c\u0103ci nu e greu s\u0103 vezi c\u00e2t de variate \u2013 \u015fi mai ales eterogene \u2013 sunt accep\u0163iunile sale. Dac\u0103 ar \u0163ine de o limb\u0103 complet str\u0103in\u0103 \u015fi ai c\u0103uta s\u0103-\u0163i clarifici termenul cu ajutorul unui dic\u0163ionar, nu ai \u00een\u0163elege nimic. Ce ar putea s\u0103 aib\u0103 \u00een comun, de pild\u0103, \u201erost\u201c, \u201ecauz\u0103\u201c \u015fi \u201esim\u0163\u201c? Dar \u201edirec\u0163ie\u201c, \u201emesaj\u201c \u015fi \u201efinalitate\u201c? Lista de sinonime pare uneori f\u0103r\u0103 sf\u00e2r\u015fit. Unele de\u0163in o impresionant\u0103 carier\u0103 speculativ\u0103: \u201era\u0163iune\u201c \u015fi \u201elogic\u0103\u201c, \u201etemei\u201c, \u201espirit\u201c, \u201efiin\u0163\u0103\u201c. Sau duc \u00een spate greutatea unor mari doctrine moderne: \u201ecauz\u0103\u201c, \u201evaloare\u201c, \u201escop\u201c, \u201eno\u0163iune\u201c, \u201econcept\u201c. Altele, aparent facile, genereaz\u0103 \u00een continuare destule conflicte teoretice: \u201eperspectiv\u0103\u201c, \u201ereferin\u0163\u0103\u201c, \u201esemnifica\u0163ie\u201c, \u201e\u00een\u0163eles\u201c, \u201ecomprehensiune\u201c. Exist\u0103 \u015fi accep\u0163iuni cu totul ciudate (\u00een limba rom\u00e2n\u0103, \u201eme\u015fte\u015fug\u201c, \u201emerchez\u201c, \u201e\u015fir\u201c, \u201esocoteal\u0103\u201c, \u201econt\u201c, \u201epre\u0163\u201c, \u201echip\u201c, \u201efel\u201c)(1). Rar \u00eent\u00e2lne\u015fti o asemenea situa\u0163ie, aproape dezarmant\u0103.
\nDe obicei ocolim chestiunea sensului \u00een sine. Invoc\u0103m acest termen mai ales sub forma unei sintagme: sens al unei spuse ori al unui text, sens al unei conduite, sens al vie\u0163ii sau al istoriei, sens al existen\u0163ei. C\u0103ut\u0103m s\u0103 vedem din ce joc al vorbirii face parte \u015fi cum lucreaz\u0103 acolo, rela\u0163ia cu unele credin\u0163e \u015fi inten\u0163ii. \u00cens\u0103 fiecare poate trezi \u00een mintea noastr\u0103 destule imagini, reprezent\u0103ri, scenarii. Nu cumva tocmai acestea sus\u0163in un posibil \u00een\u0163eles \u015fi, \u00een acela\u015fi timp, unele analogii care le apropie?
\nInspirat de unele fragmente nietzscheene, Jean Grondin caut\u0103 s\u0103 vad\u0103 ce ar putea s\u0103 spun\u0103 ast\u0103zi expresia \u201esens al vie\u0163ii\u201c. \u00cen chip oarecum nea\u015fteptat se opre\u015fte la patru accep\u0163iuni ale primului termen: direc\u0163ie, semnifica\u0163ie, sim\u0163 \u015fi capacitate de evaluare (2). \u00cens\u0103 altceva mi-a re\u0163inut aten\u0163ia, faptul c\u0103 de fiecare dat\u0103 \u00ee\u015fi fac loc anumite imagini ale vie\u0163ii, care, tocmai ele, induc ideea unui posibil sens. Cu alte cuvinte, imaginea pe care o ai cu privire la propria via\u0163\u0103 este mai tare dec\u00e2t ceea ce efectiv se petrece. Exact o asemenea imagine \u2013 cu credin\u0163a pe care o presupune \u2013 ajunge acum decisiv\u0103. \u00cen fond, a\u015fa cum a spus poetul, \u201ecredin\u0163a zugr\u0103ve\u015fte icoanele-n biserici\u201c. Ea de\u0163ine mai mult\u0103 putere \u015fi realitate dec\u00e2t \u00eent\u00e2mpl\u0103rile ce au loc. S\u0103 vedem a\u015fadar unele imagini ce sus\u0163in aproape f\u0103r\u0103 s\u0103 ne d\u0103m seama c\u00e2teva accep\u0163iuni ale sensului.
\n\u00cen prim\u0103 instan\u0163\u0103, termenul ar semnifica direc\u0163ia unei mi\u015fc\u0103ri. Nu at\u00e2t calea ca atare, c\u00e2t locul c\u0103tre care duce. \u00cen acest caz, expresia \u201esens al vie\u0163ii\u201c ar privi cursul acesteia c\u0103tre cel din urm\u0103 act. \u00cens\u0103 cel mai adesea accentul cade pe termenul final al unui asemenea parcurs. Nu o secven\u0163\u0103 sau alta conteaz\u0103, nici orientarea \u00een sine, altitudinea ei, ci mai ales clipa din urm\u0103. Ceea ce \u00eenseamn\u0103 c\u0103 via\u0163a apare, obi\u015fnuit g\u00e2ndind, ca o curs\u0103 c\u0103tre moarte. \u00cens\u0103 a spune c\u0103 moartea constituie sensul vie\u0163ii, \u201e\u00een accep\u0163iunea direc\u0163ional\u0103 cea mai derizorie a termenului\u201c, conduce la o formul\u0103 absolut paradoxal\u0103. E adev\u0103rat c\u0103 noi, p\u00e2n\u0103 la urm\u0103, \u201etocmai acest paradox avem a-l tr\u0103i\u201c. \u00centrebarea cu privire la sensul vie\u0163ii s-ar na\u015fte tocmai pentru c\u0103 actul ei ultim e \u00eens\u0103\u015fi moartea. Ea presupune exact acel termen, care, \u00een definitiv, suspend\u0103 \u00eentrebarea ca atare. Autorul nu spune de ce \u00een mod obi\u015fnuit e vizat mai cur\u00e2nd termenul final dec\u00e2t calea \u00eens\u0103\u015fi. Desigur, ne-am putea g\u00e2ndi c\u0103 moartea \u00eenso\u0163e\u015fte \u015fi \u201esus\u0163ine\u201c din ascuns \u00eentreaga mi\u015fcare a vie\u0163ii. Sau c\u0103 imaginea unui curs acvatic al vie\u0163ii aduce inevitabil \u00een fa\u0163\u0103 puterea \u201esf\u00e2r\u015fitului\u201c. C\u00e2nd cau\u0163i sensul a\u015fa cum cau\u0163i direc\u0163ia unui curs de ape sau locul unde acesta se pierde, e imposibil ca privirea s\u0103 nu fie atras\u0103 de iminen\u0163a sf\u00e2r\u015fitului. \u015ei, deopotriv\u0103, de nonsensul acestuia. Probabil c\u0103 cel mai adesea tocmai de aici pleac\u0103 \u00eentreb\u0103rile noastre, de la acest nonsens.
\nAm putea spune c\u0103 nu \u00een acest fel trebuie \u00een\u0163elese cursul vie\u0163ii \u015fi faptul mor\u0163ii. Neajunsurile unor reprezent\u0103ri comune, vulgare, au fost date deja la iveal\u0103 (amintesc doar pe Paul-Ludwig Landsberg, cu Eseu despre experien\u0163a mor\u0163ii, \u015fi Fran\u00e7oise Dastur, cu Moartea. Eseu despre finitudine). Mai timpuriu \u00eenc\u0103, \u00een Fiin\u0163\u0103 \u015fi timp, \u00a7 48, sunt \u00een aten\u0163ie diferitele accep\u0163iuni ale sf\u00e2r\u015fitului. Cu toate acestea, imaginile comune se afl\u0103 \u00een continuare la lucru. Sunt active mai tot timpul \u015fi cu fiecare dintre noi \u00een parte. \u00cen definitiv, nu ai cum s\u0103-\u0163i alungi din minte imaginea cursei \u2013 uneori incon\u015ftiente, nebune\u015fti \u2013 c\u0103tre moarte.
\n\u00cens\u0103 exist\u0103 \u015fi o alt\u0103 accep\u0163iune a termenului \u00een discu\u0163ie, cea de semnifica\u0163ie. Iar atunci c\u00e2nd te \u00eentrebi cu privire la semnifica\u0163ia unei vie\u0163i, aceast\u0103 via\u0163\u0103 \u00ee\u0163i apare deodat\u0103 str\u0103in\u0103. Asemeni unui cuv\u00e2nt str\u0103in, sau asemeni unei fraze de ne\u00een\u0163eles. \u00centrebarea presupune de obicei un sentiment de stranietate. \u201eAceast\u0103 via\u0163\u0103 care eu sunt \u015fi care nu va \u00eenceta dec\u00e2t cu moartea mea are pentru mine, \u00een ciuda constantei sale intimit\u0103\u0163i, ceva str\u0103in, misterios, derutant, ca \u015fi cum, f\u0103r\u0103 s\u0103 \u015ftim, am fi lega\u0163i pe spatele unui tigru, cum spune Nietzsche \u00eentr-un text sc\u00e2nteietor…\u201c. \u00cen fond, e cu neputin\u0163\u0103 s\u0103 o prive\u015fti dinafar\u0103 c\u00e2t\u0103 vreme e\u015fti cufundat \u00een ea. Nimeni nu alege venirea sa pe lume, iar clipa mor\u0163ii, chiar \u015fi \u00eentrev\u0103zut\u0103 uneori, e indeterminat\u0103 ca atare. Cu toate acestea, o semnifica\u0163ie e posibil\u0103, o putem recunoa\u015fte sau o putem da \u201emodestei durate \u00een timp\u201c. Nonsensul termenului final nu atrage neap\u0103rat lipsa de semnifica\u0163ie a vie\u0163ii. A\u015fa cum finalul obscur sau ne\u00eencheiat al unei nara\u0163iuni nu-i suspend\u0103 acesteia puterea de evocare.
\nDar ce am putea oare \u00een\u0163elege prin semnifica\u0163ie a vie\u0163ii? Aceasta, cred, nu ar trebui c\u0103utat\u0103 neap\u0103rat \u00een felul a ceva clar \u015fi indubitabil. Nici \u00een felul a ceva m\u0103re\u0163, glorios, cu at\u00e2t mai pu\u0163in ca un termen ultim. Adesea e vag\u0103, indefinit\u0103, un simplu semn \u00een fa\u0163a unei dorin\u0163e difuze. Sau abstract\u0103, ireal\u0103 \u00eentr-o privin\u0163\u0103. Semnifica\u0163ia vie\u0163ii, dac\u0103 se ive\u015fte, poate fi tern\u0103, pur \u015fi simplu contingent\u0103. Dorin\u0163ele \u015fi a\u015ftept\u0103rile noastre caut\u0103 uneori semne, la fel \u015fi temerile pe care le tr\u0103im. Caut\u0103 urme care s\u0103 spun\u0103 ceva, s\u0103 sugereze ceva \u015fi s\u0103 r\u0103spund\u0103 astfel unor st\u0103ri de spirit. O deplin\u0103 mu\u0163enie a vie\u0163ii e greu de imaginat sau de tr\u0103it. La limit\u0103, \u00eens\u0103\u015fi lipsa ei de semnifica\u0163ie ar putea fi un semn pentru cel care a\u015fteapt\u0103 a\u015fa ceva. \u00cen consecin\u0163\u0103, analogiile pot fi surprinz\u0103tor de simple, uneori cu o anume gratuitate. John Widson, de pild\u0103, se \u00eentreab\u0103 dac\u0103 aceast\u0103 via\u0163\u0103 e o comedie sau o dram\u0103, eventual un amestec al lor. Ar putea fi v\u0103zut\u0103 \u00een multe feluri, ca o nara\u0163iune sau un text, un rol \u00eentr-o pies\u0103 de teatru, un vis nu se \u015ftie de cine visat, o c\u0103l\u0103torie sau un labirint, un carnaval sau un joc grav. Lucrurile se complic\u0103 \u015fi mai mult c\u00e2nd e vorba de propria via\u0163\u0103. Ca s\u0103 \u00eentrevezi o semnifica\u0163ie a ei ar trebui s\u0103 a\u015fezi \u00eempreun\u0103 \u015fi s\u0103 legi c\u00e2t de c\u00e2t ceea ce nu se las\u0103 u\u015for legat. Un personaj al lui Julio Cort\u00e1zar resimte tocmai acest lucru: \u201evia\u0163a fiec\u0103ruia dintre noi apare, uneori, nu asemenea unui film v\u0103zut confortabil din fotoliul de la cinema, ci asemenea unei colec\u0163ii de fotografii\u201c. Termenii reprezent\u0103rii sunt acum al\u0163ii, aduc\u00e2nd \u00een fa\u0163\u0103 o anume discontinuitate a vie\u0163ii, contingen\u0163a ei. Diferite fragmente vin aproape la \u00eent\u00e2mplare unele l\u00e2ng\u0103 altele, asemeni unor urme sau resturi. Pot fi str\u0103ine, ca \u015fi cum ar \u0163ine de vie\u0163i diferite. \u00cen definitiv, tr\u0103ie\u015fti uneori cu sentimentul c\u0103 propria via\u0163\u0103 se compune din mai multe vie\u0163i, din ceea ce aduni a\u015fa cum se poate, cum se \u00eent\u00e2mpl\u0103. Desigur, aduc\u00e2ndu-le aproape po\u0163i crede c\u0103 ele \u00ee\u0163i compun \u00eentreaga via\u0163\u0103, pu\u0163in c\u00e2te pu\u0163in. \u00cens\u0103 aceasta r\u0103m\u00e2ne \u00een continuare cu destule goluri, inadverten\u0163e. De\u015fi una \u015fi aceea\u015fi, nu are cum s\u0103 ascund\u0103 acele clivaje ce leag\u0103 \u00een chip ne\u015ftiut fragmente vechi \u015fi noi.<\/p>\n
<\/p>\n
(1) Unele sinonime \u00eent\u00e2lnite \u00een limba rom\u00e2n\u00e3 \u00ee\u015fi afl\u00e3 cu greu o bun\u00e3 explicitare. A\u015fa se \u00eent\u00e2mpl\u00e3, de pild\u00e3, c\u00e2nd se vorbe\u015fte despre rostul sau menirea vie\u0163ii, o noim\u00e3 a ei, sau c\u00e2nd se are \u00een vedere un loc al vie\u0163ii \u015fi o anumit\u00e3 r\u00e2nduial\u00e3 a acesteia. Exist\u00e3 situa\u0163ii c\u00e2nd sinonimia termenilor \u201esens\u201c \u015fi \u201erost\u201c, eventual \u201esens\u201c \u015fi \u201er\u00e2nduial\u00e3\u201c, nu mai func\u0163ioneaz\u00e3. \u00cen conferin\u0163a Cunoa\u015ftere \u015fi ascez\u00e3, sus\u0163inut\u00e3 \u00een 1943 la Cern\u00e3u\u0163i, Noica simte nevoia s\u00e3 disting\u00e3 \u00eentre sensul \u2013 sau ordinea, schema \u2013 unui act, a\u015fa cum este cel de cunoa\u015ftere, \u015fi\u00a0 rostul unei experien\u0163e tr\u00e3ite de cineva anume.
\n(2) Dup\u00e3 ce o discut\u00e3 aceast\u00e3 chestiune \u00eentr-un articol din 2001 (Le sens de la vie: une question assez r\u00e9cente, mais pleine de saveur), o reia, cu noi clarific\u00e3ri, \u00een Du sens de la vie. Essai philosophique, 2003 \u015fi Du sens des choses. L\u2019id\u00e9e de la m\u00e9taphysique, 2013. M\u00e3 voi opri deocamdat\u00e3 la c\u00e2teva men\u0163iuni ale autorului din primul text, publicat \u00een revista Th\u00e9ologiques, 9, pp. 7-15.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"\u015etim deja, chestiunea sensului e realmente tenebroas\u0103. De\u015fi spunem mereu c\u0103 unele lucruri au sens iar altele nu, spusele noastre nu-\u015fi afl\u0103 destul\u0103 limpezime. Ajungem u\u015for s\u0103 rat\u0103m sensul mai ales atunci c\u00e2nd vorbim despre sens \u015fi nonsens. O surs\u0103 a acestei ciud\u0103\u0163enii o ascunde \u00eensu\u015fi termenul \u201esens\u201c, c\u0103ci nu e greu s\u0103 vezi… Cite\u0219te mai mult »Imagini care st\u0103ruie \u00een mintea noastr\u0103<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[17],"tags":[14289,15149],"class_list":["post-24654","post","type-post","status-publish","format-standard","hentry","category-cultura-ideilor","tag-chestiunea-sensului","tag-sens-si-nonsens"],"views":1155,"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24654","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/comments?post=24654"}],"version-history":[{"count":3,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24654\/revisions"}],"predecessor-version":[{"id":24659,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24654\/revisions\/24659"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=24654"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=24654"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=24654"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}